The Torah touches on this in the story of Adam and Eve, and the Rabbis of the Midrash have some fascinating things to say about it.

In Bereshit Rabbah, a collection of rabbinic homilies on the Book of Genesis, we find a discussion about the verse “And the man was intimate [vehaadam yada]” (Genesis 4:1). Rabbi Huna and Rabbi Yaakov bar Avin, citing Rabbi Abba bar Kahana, make a bold claim: Before Adam, no creature engaged in cohabitation! The text emphasizes, "vehaadam yada Eve his wife" — notice that Adam is mentioned before the verb. This, they say, indicates that Adam was the first. He, in a way, taught the means of intimacy to all.

But there's more to unpack here. The word "yada," meaning "to know," is used again when the text says, “[He banished the man…] and the man was intimate [yada] [with Eve [ḥava]]” (Genesis 3:23–4:1). This second usage isn't just about physical intimacy. It's about Adam realizing what he had lost – the tranquility of the Garden of Eden. He also realized what Eve had done. Ouch!

Rav Aḥa adds a stinging jab directed at Eve: "The serpent was your serpent, and you were Adam's serpent [ḥivia]." Harsh, right? Essentially, the serpent caused Eve's downfall, and Eve, in turn, caused Adam's. It's a blame game echoing through the ages.

Then comes the birth of Cain. "She conceived and gave birth to Cain," and Rabbi Elazar ben Azarya points out something remarkable: Three miracles occurred on that very day. Creation, cohabitation, and procreation, all in one fell swoop! Talk about a busy day.

Rabbi Yehoshua ben Korḥa offers an even wilder image: Two people went up into the bed, and seven descended! He's referring to Cain and his twin sister, and Abel with his two twin sisters. Twins all around!

And what about Eve's declaration, "I have acquired a man with [et] the Lord"? What does that little word "et" even mean?

Rabbi Yishmael asks Rabbi Akiva about it, referencing the teachings of Naḥum of Gam Zo, who taught that "et" and "gam" are inclusive expressions. Why is it included here? Rabbi Akiva explains that had it been written “Kaniti ish Hashem” (I have acquired a man of God), it might have implied that she had acquired God Himself! So, the "et" is there to clarify "with God," not of God.

But Rabbi Yishmael isn't satisfied. He challenges Rabbi Akiva, quoting Deuteronomy 32:47, "For it is not an empty matter for you [mikem]" – meaning, if it seems empty, it’s because of your own lack of understanding! He then offers his own interpretation: Previously, Adam was created from earth, and Eve from Adam. But now, offspring will come about in our image and likeness. A man can't produce offspring without a woman, nor a woman without a man, nor can either do it without the Divine Presence. In other words, "Kaniti ish et Hashem" means: I have acquired this child through a man and through God.

So, what do we take away from all this? The story of Adam and Eve isn't just a simple tale of creation and transgression. It's a complex exploration of intimacy, responsibility, and the role of the Divine in the creation of life. It reminds us that even in the very first moments, partnership – between man and woman, and between humanity and God – is essential for bringing new life into the world. And that's a pretty profound thought, isn't it?